The 145-93 vote favored the moderate Rhoades -- newly appointed to the Diocese of Fort Wayne/South Bend -- over Archbishop Joseph F. Naumann of Kansas City in Kansas, who is more conservative. Read more about the committee.
]]>The groups make a claim "rarely heard in contemporary culture, that the duty of a judge, and of a society imposing judgment, is to make adequate provision for ... values" of mercy, forgiveness and passion, writes U.S. District Judge Joan Gottschall.
]]> Sightings 11/12/09Religion-Based Arguments in Juvenile Life Without Parole Cases
-- Joan Gottschall
Those interested in the intersection of religious values and public policy, and particularly criminal justice policy, should take note of a brief filed this past summer in the Supreme Court of the United States in the joined cases of Graham v. Florida, No. 08-7412, and Sullivan v. Florida, No. 08-7621, on behalf of approximately 20 religious organizations as amici curiae or friends of the court (see endnotes for a full list of organizations). These two cases present the issue of whether the Eighth Amendment to the Constitution's ban on cruel and unusual punishment proscribes the sentencing of juveniles convicted of non-homicide offenses to life imprisonment without the possibility of parole, as occurred in these two cases. Oral argument for the cases took place Nov. 9.
The brief is noteworthy for a number of reasons. First, it represents an effort by the diverse religious groups involved to speak in one voice on a matter of faith and conviction. Second, the brief locates as central to each of these faith traditions the values of mercy, forgiveness and compassion, and the link between these values and concepts of justice and charity: "In short," the brief states, "religious texts make clear that each of these three values - mercy, forgiveness and compassion - must guide interpersonal and societal relations, and are to serve as the bedrock principles for a just and fair society." Third, amici make the claim, rarely heard in contemporary culture, that the duty of a judge, and of a society imposing judgment, is to make adequate provision for these values.
The legal position advanced by the brief is also remarkable, for amici argue that their shared religious values require the Supreme Court to reverse the Florida judgments and to hold that it is a violation of the Eighth Amendment to sentence juveniles convicted of non-homicide offenses to life without the possibility of parole. The brief reasons as follows: First, it reviews traditional religious recognition of the distinction between children and adults, both in religious teachings regarding crime and punishment and in other aspects of religious law. It then summarizes the growing scientific support for this distinction and reviews the widespread cultural recognition that "the physical and mental immaturity of youth requires special treatment." Third, it argues that ignoring the special status of youth and condemning juveniles to die in prison contravenes the fundamental religious values of mercy, forgiveness, and compassion. The brief points out that all individuals are entitled to these, but that the weak and vulnerable (such as children) have a special entitlement to compassionate treatment. Indeed, it states that "[J]uveniles who commit serious crimes often come from disadvantaged backgrounds: many are poor, and frequently they have been the victims of abuse and neglect. These are exactly the type of children the amici's faith traditions stress are most deserving of kindness and compassion."
Finally, the brief discusses the religious problem posed by a natural life sentence imposed on a juvenile offender. Such a sentence is unjust, the brief argues, because it fails to recognize the potential of juveniles to grow, develop, and be rehabilitated; it thus contravenes the foundational concept of rehabilitation within each of the amici's faith traditions. The brief quotes the Florida judge who sentenced Terrance Jamar Graham (sixteen years old when he committed the crime for which he was sentenced) to life imprisonment without the possibility of parole. The judge noted Graham's "escalating pattern of criminal conduct," and concluded, "[T]here is nothing we can do for you." This "nihilistic view," the brief argues, "is antithetical to the perspectives of amici's faith traditions and of American society at large."
The amici observe that their religious traditions recognize that "just punishment must allow for the offender to be rehabilitated and restored to the community when possible." Each of their traditions, they write, embraces the principle of "restorative justice," which involves establishing a system of justice that, in the words of Michael L. Hadley, "moves from punishment to reconciliation, and from vengeance against offenders to healing for victims, from alienation and harshness to community and wholeness, from negativity and destructiveness to healing, forgiveness, and mercy." The brief describes with detailed examples how the concept of restorative justice is rooted in the faith traditions of the amici.
Anyone who has read the news of the last several months is aware of the controversy ignited by the President's remark that among his criteria in selecting judges was empathy. As the pundits are fond of pointing out, on this issue, even his Supreme Court nominee "threw him under the bus." In the context of our contemporary public discourse, the importance of the argument of these amici curiae cannot be overstated. Their insistence on the religious centrality of mercy, forgiveness, compassion and rehabilitation, and the relevance of these values to our system of justice, is a message rarely heard.
Notes:
Quotations come from the Brief of Amici Curiae, and from Michael L. Hadley, "Multifaith Reflection on Criminal Justice", introduction to The Spiritual Roots of Restorative Justice, ed. Michael L. Hadley (SUNY Press, 2001).
The religious organizations joining in the amicus curiae brief include the American Association of Jewish Lawyers and Jurists, the American Catholic Correctional Chaplains Association, the American Friends Service Committee, the Buddhist Peace Fellowship, the Engaged Zen Foundation, the General Synod of the United Church of Christ, the Islamic Shura Council of Southern California, the Mormons for Equality and Social Justice, the National Council of the Churches of Christ in the United States of America, the Office of Restorative Justice of the Archdiocese of Los Angeles, Prison Fellowship Ministries, and the General Board of Church and Society of the United Methodist Church, among others. The brief was prepared by lawyers at the law firm of Fried, Frank, Harris, Shriver & Jacobson, LLP, led by Michael B. deLeeuw.
Joan Gottschall is a U.S. District Judge for the Northern District of Illinois, a member of the Visiting Committee to the University of Chicago Divinity School, and a member of the Martin Marty Center Advisory Board.
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In this month's edition of the Religion and Culture Web Forum, Andre C. Willis of Yale Divinity School explores recent work by three major thinkers who both find inspiration in the pragmatic tradition and take religion seriously in their investigations of democracy--Jeffrey Stout, Roberto Unger, and Cornel West. He seeks to develop a conceptual grounding for his own move toward a pragmatism, rooted in social practice, which also bears a theological sensibility suitable for addressing those contingencies that are, in fact, the existential consequences of political realities. With invited responses from Eddie Glaude (Princeton University), Corey D. B. Walker (Brown University) and others.
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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.
Submissions policy
Sightings welcomes submissions of 500 to 750 words in length that seek to illuminate and interpret the forces of faith in a pluralist society. Previous columns give a good indication of the topical range and tone for acceptable essays. The editor also encourages new approaches to issues related to religion and public life.
Attribution
Columns may be quoted or republished in full, with attribution to the author of the column, Sightings, and the Martin Marty Center at the University of Chicago Divinity School.
Lauber's duties will include hands-on patient care, as well as educating hospital staff on updating some of their skills, according to an e-mail from Garber.
Since 1996, the midstate Lower Susquehanna Synod of the Evangelical Lutheran Church in America has been linked to the Konde Diocese through a companion relationship. Since 2001, Christ Church in York has been linked as a companion congregation to the Itete Hospital, a Lutheran hospital in an underserved region in a remote part of Tanzania.
]]>The Fort Bend diocese is smaller than Harrisburg's geographically and in its number of Catholics, but it's home to the University of Notre Dame, widely considered the crown jewel of American Catholic education.
Rhoades, 51, was among the 75-plus U.S. bishops who condemned the university's decision to invite President Obama, who supports abortion rights, to speak at the school's commencement earlier this year -- which now-retired Fort Bend Bishop John D'Arcy skipped out of protest. Rhoades told reporters Saturday, "that's now in the past -- let's move to the future," according to the South Bend Tribune.
Catholic bishops are required to submit their resignation to the pope by age 75, and D'Arcy, 77, did so two years ago. Read more at the jump.
]]> The South Bend paper also noted that diocese's growing Hispanic population, suggesting that might have figured into the selection of Rhoades, who speaks Spanish, among other languages. D'Arcy told reporters he had asked the Vatican to make sure his successor spoke Spanish.Rhoades has often celebrated Mass in Spanish, even as a young priest in the mid-1980s in York at the Spanish-speaking congregation of Cristo Salvador parish -- now part of St. Mary's Church in York.
Rhoades will likely be remembered for his work in the Harrisburg diocese to build up the number of seminarians studying for the priesthood (up from a handful when he started to 27 seminarians), establishing a program for the permanent dioconate and starting a community in Harrisburg for the celebration of the Latin Mass. He often celebrated Mass at local prisons at Christmas and Easter and made a habit of regularly visiting parishes and schools around the 15-county diocese throughout the year.
Rhoades, who is president of the Pennsylvania Catholic Conference, grew up in the Diocese of Harrisburg. He was born in the small town of Mahanoy City, Schuylkill County, and was raised in Lebanon. His ordaining bishop in 1983 was William Keeler, later Cardinal Keeler of Baltimore. Years later, Keeler named Rhoades to the faculty of Mount St. Mary's Seminary in Emmitsburg in 1995 and to the rectorship of that seminary two years later.
Rhoades, who flew to Indiana Friday for the announcement, said he had been there only once before - to attend a Penn State-Notre Dame football game three years ago.
"One of my first tasks is to get Notre Dame back on the Penn State schedule," he said, laughing.
MORE:
-- Read Rhoades' statement on his transfer.
-- Read a statement by the president of Notre Dame, the Rev. John Jenkins.
-- Also announced Saturday, Bishop Jerome Listecki of LaCrosse, Wisc., will become archbishop of Milwaukee. The Chicago native, 60, succeeds Archbishop Timothy Dolan, who was transferred to New York in February.
-- Also of note, the pope on Friday elevated two priests to the title of monsignor, a papal honor bestowed on priests for exemplary service. The priests are Revs. William King of Mechanicsburg, who is vicar general of the diocese and moderator of the curia; and James Lyons, who is pastor of Prince of Peace Parish in Steelton.
]]>Pennsylvania's tax code allows exemptions only for "actual places of regularly stated religious worship." The county's assessment director says this condition isn't met when there's no regular worship.
The new policy could significantly affect the Catholic Diocese of Scranton, which is closing 45 churches and some schools in the county. Northampton and Carbon counties took similar steps, after which the Diocese of Allentown filed suit, claiming that the buildings should still be exempt from taxes under a provision forgiving taxes on charities.
]]>The Rev. Joseph Tuscan, a priest at St. Joseph Catholic Church in Springettsbury Township, will celebrate the Latin Mass usually at 3 p.m. on the second Sunday of the month at St. Joe's and on the fourth Sunday at St. Mary's on George Street in York. Confessions at 2:30 p.m.
An exception is this weekend, when Sunday's Latin Mass will begin at 5 p.m. at St. Joe's.
In 2007, Bishop Kevin C. Rhoades established an official "community" for Catholics who prefer the traditional Latin Mass. It meets weekly at St. Lawrence Chapel in Harrisburg.
]]>Congregational Economics
-- Martin E. Marty
Covering "public religion" is our assignment. To many, reporting on congregations and, worse, on "giving," looks private, personal, beside the public point. They should look again: By far the largest sector of charitable giving is to and through religious institutions. The hundreds of thousands of congregations, parishes, synagogues, mosques and more, are the most widely and diversely represented of American voluntary agencies. They usually fly under the reportorial radar, but what their members think and do has enormous public influence, locally, nationally, and globally. We pay attention.
One time to notice barometers is during this month of November, in many places called "Stewardship Month," when the generosity, priorities, strategies, and moods of American people in congregations gets measured. How are they doing, so far into the recession? Not needing to rely only on spotty or anecdotal impressions, we can read a study which appeared last Tuesday, as it provides at least a beginning and partial answer. The Lake Institute on Faith and Giving at the Center on Philanthropy and the Alban Institute - an Indianapolis and Washington combo - provide the report.
The two surveyed 1,500 congregations that are busy weathering the financial storms. Are they representative? No: No matter how small or weak some may be, the fact that they reach out to the Alban Institute signals some kind of vitality that sets them somewhat (if not vastly) apart. Over one-third of them reported an increase in giving for the first half of 2009 over the first half of 2008, and over one-third stayed the same. How do they adjust and make do in hard(er) times? Only 6.8 percent reduced permanent staff and only 10.7 more cut back on part-time staff. One-sixth of them could not raise salaries, while almost that many cut utility and program costs. William Enright of the Center calls the parishes "resilient" and "imaginative," as they reach out to meet increasing needs in their communities and around the world. James Wind of Alban puts in a plug for local congregations, which are too often taken for granted. The majority, large or small, are dynamic and creative.
It's a them-that-has-gits situation, in that those that were increasing giving, receipts, and mission pre-crisis keep increasing or at least holding their own, while those that were suffering decline now decline further and look for ways to turn things around. Many of them, lacking funds, supplemented mission with donations of food and clothing to the community. Most clergy brought up the subject of giving no more and no less frequently than they did B.C., Before the Crisis, but 40 percent did turn the volume and frequency up to attract more and better givers.
Churches made up mainly of older members (50-plus years) suffered more than did those with younger congregations, something easily understood by any who overhear retirees report on declines in their nest eggs. A minority of congregations have endowments; few of these reported increase. The little churches that reported less than $150,000 in donations in 2008's first half reported continuing decline in 2009. What is not measured here is the degree of zest and passion and enjoyment brought by both clerical and lay leadership: Do those who enjoy giving and asking others to give do better than those whose apologetic tones, body language, lamenting, signs of marking time, and running for cover are telegraphed to their membership? You don't need a survey to certify the part of it all that we already know.
Martin E. Marty's biography, current projects, publications, and contact information.
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In this month's edition of the Religion and Culture Web Forum, Andre C. Willis of Yale Divinity School explores recent work by three major thinkers who both find inspiration in the pragmatic tradition and take religion seriously in their investigations of democracy -- Jeffrey Stout, Roberto Unger, and Cornel West. He seeks to develop a conceptual grounding for his own move toward a pragmatism, rooted in social practice, which also bears a theological sensibility suitable for addressing those contingencies that are, in fact, the existential consequences of political realities. With invited responses from Eddie Glaude (Princeton University), Corey D. B. Walker (Brown University), and others.
----------
Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.
Submissions policy
Sightings welcomes submissions of 500 to 750 words in length that seek to illuminate and interpret the forces of faith in a pluralist society. Previous columns give a good indication of the topical range and tone for acceptable essays. The editor also encourages new approaches to issues related to religion and public life.
Attribution
Columns may be quoted or republished in full, with attribution to the author of the column, Sightings, and the Martin Marty Center at the University of Chicago Divinity School.
Rhoades is in the running for the Committee on Laity, Marriage, Family Life and Youth.
Also up for the seat is Archbishop Joseph F. Naumann of Kansas City in Kansas, who recently made headlines when he told former Kansas Gov. Kathleen Sebelius (a Catholic and supporter of abortion rights -- now U.S. secretary of Health and Human Services) not to present herself for Communion.
The Rev. Charlie Gross, associate presbyter, has been acting as head of staff for the three-county Presbytery of Donegal since the departure of the Rev. Roger Uittenbogaard.
Cox-Holmes has served as associate general presbyter in the Presbytery of Kiskiminetas (based in Yatesboro, Armstrong County) for 15 years. She attended Earlham School of Religion, a Quaker seminary, and got her PhD in religion/psychology at Graduate Theological Union and her doctor of ministry from Dubuque Theological Seminary.
]]>"Some of the only half-gruntled Anglicans have uttered some "not-so-fast!" or "count-me-out!" cautions. As one leader among them reminded, "there was a Reformation, you remember," as he spoke for those who knew that being received by Rome, even with gestures that would allow Anglican converts some liturgical and traditional free range, still demands a great doctrinal gulp. Converts would have to accept papal infallibility and, with it, the infallible doctrine (1950) of the bodily Assumption of the Blessed Virgin and other teachings which long offended non-Roman Catholics."Read the entire column at the jump.]]> Sightings 10/26/09
Anglicans and Rome
-- Martin E. Marty
The top ecumenical - some are saying un- or anti-ecumenical - news of the year occurred October 20th with a Vatican announcement. Bypassing 40 years of Anglican-Roman Catholic conversations-cum-negotiations and blindsiding Archbishop Rowan Williams, the head of the 70-million-member Anglican Communion, Vatican officials announced that they were taking steps to receive Anglican (in the United States, Episcopal) clergy through conversion into the Roman Catholic priesthood. Headlines had it that Rome wanted to "lure," "attract," "bid for" or "woo" priests and congregations to make the drastic move, while the Vatican front man, as he fished for Anglicans, said he was not fishing for Anglicans.
What was behind the move? It was hard to read as a positive ecumenical gesture - Pope Benedict XVI has made some - since it did not revoke or revise what the Pope in 1896 declared and what is always reinforced: Anglican "orders," for sacramental credentialing, were "absolutely null and utterly void." As recently as last year, Rome's ecumenical officer and Anglicanism's ecumenical partner, "good guy" Cardinal Walter Kasper, spoke softly but carried a huge stick when he charged that some parts of Anglicanism had made things worse: Is it that the orders are now absolutely-absolutely and utterly-utterly null and void? The pope visits the U.K. next year. Wait and see.
What was at issue? There were subtleties on the side, irritations which had not yet prompted a radical twist, but observers agreed that a) ordaining women as priests and b) ordaining a gay bishop and more gay priests were the grand offenses. In the good old days, Christian bodies fought over the Trinity, the Incarnation, Salvation and Sacraments. In our epoch, they and the media who cover them converge obsessively on issues of sex-and-gender, where contraception and abortion, "women" and "gays," are the flame issues. Some Anglican moves have long alienated significant minorities; four dioceses and some parishes beyond them have pulled out of the Episcopal Church in the USA. They already sought and found what is legitimate and strategic in their sight, the cover provided by especially African Anglicans who also abhor gay and women priests.
Some Episcopal priests seemed ripe for plucking, and Rome set out to harvest, even if the Church will thus be accepting some married priests, while leaving their own home-grown priests-who-marry in exile. Those with even slight suspicion suspect that the Vatican initiative is also a desperation move to help solve the shortage of priests in the Roman communion. Some of the only half-gruntled Anglicans have uttered some "not-so-fast!" or "count-me-out!" cautions. As one leader among them reminded, "there was a Reformation, you remember," as he spoke for those who knew that being received by Rome, even with gestures that would allow Anglican converts some liturgical and traditional free range, still demands a great doctrinal gulp. Converts would have to accept papal infallibility and, with it, the infallible doctrine (1950) of the bodily Assumption of the Blessed Virgin and other teachings which long offended non-Roman Catholics.
Archbishop Rowan Williams, though embarrassed by the surprise announcement of dealings behind his back, was characteristically Williamsian and old-style Anglican, as he reacted not in anger but with patience. The Anglican communion for centuries aspired to promote "comprehension," doing what it could to prevent heresy and schism but in a spirit of openness. The papal visit next year will occasion fresh thinking and policies.
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In this month's edition of the Religion and Culture Web Forum, Andre C. Willis of Yale Divinity School explores recent work by three major thinkers who both find inspiration in the pragmatic tradition and take religion seriously in their investigations of democracy -- Jeffrey Stout, Roberto Unger, and Cornel West. He seeks to develop a conceptual grounding for his own move toward a pragmatism, rooted in social practice, which also bears a theological sensibility suitable for addressing those contingencies that are, in fact, the existential consequences of political realities. With invited responses from Eddie Glaude (Princeton University), Corey D. B. Walker (Brown University) and others.
----------
Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.
Submissions policy
Sightings welcomes submissions of 500 to 750 words in length that seek to illuminate and interpret the forces of faith in a pluralist society. Previous columns give a good indication of the topical range and tone for acceptable essays. The editor also encourages new approaches to issues related to religion and public life.
Attribution
Columns may be quoted or republished in full, with attribution to the author of the column, Sightings, and the Martin Marty Center at the University of Chicago Divinity School.
-- The invitation extends to married clergy, so some church-watchers are wondering whether more people in the Roman Catholic Church will begin entertaining the possibility of married Catholic priests.
-- Because of a qualifier in the celibacy clause, some potential converts might be turned off by the idea.
What do you think? Anglican-Catholic conversions aren't new, but could this move hurt relations between the churches?
]]> Reaction from National Catholic Reporter John L. Allen Jr.:"The news that the Vatican will create special structures for disaffected Anglicans will likely be criticized in some quarters as 'anti-ecumenical,' meaning a blow to good relations between the Anglican Communion and the Catholic Church," wrote Allen, author of "The Rise of Benedict XVI."]]>"That's because Anglicans already seem on the brink of schism over issues like women priests (and bishops), gay marriage and the ordination of gay clergy, and now the conservative opposition has a Vatican-sanctioned exit strategy.
"Such criticism, however, tends to presume that the Vatican's choice was between accepting these Anglicans and keeping them at arm's length. In truth, the latter was never a serious option, because Catholicism is in the business of encouraging converts, not spurning them."
On Monday, the regional Catholic diocese is hosting a dialogue in Harrisburg about these issues. You can hear presenters including Monsignor John A. Radano, who recently served as staff member to the Pontifical Council for Promoting Christian Unity, and the Rev. Dr. Cheryl M. Peterson, assistant professor of systematic theology at Trinity Lutheran Seminary in Columbus, Ohio.
"This is the 10th anniversary of the signing of the document on August 30, 1999, on Reformation Sunday," said Deacon Charles Clark of the Diocese of Harrisburg. "It marked a very significant turn for the better in Catholic-Lutheran relations."
Registration is $20 and includes lunch. For details, call Clark at 657-4804.
]]>"It's really a national debate among people with a secular orientation about how far do we want to go in promoting a secular society through emphasizing the 'new atheism,' " says Stuart Jordan, an atheist who advises the evidence-based group Center for Inquiry on policy issues.]]>
"And some are very much for it, and some are opposed to it on the grounds that they feel this is largely a religious country, and if it's pushed the wrong way, this is going to insult many of the religious people who should be shown respect even if we don't agree with them on all issues."
"I'm just thankful," the Rev. Jack Wisor, pastor of First Apostles' Doctrine Church in Brookville, Pa., told the NYT. "I knew in my heart that once the truth was exposed, God would show we were doing the right thing."
The church sued the town in November, saying it was infringing on the church's religious liberty by forcing it to stop housing homeless people, according to the report.
]]>"We cannot and will not support or urge the Catholic faithful to support reform that violates the Church's long held principles on life and dignity. ..." Read the news release at the jump.
]]> FOR IMMEDIATE RELEASEOctober 13, 2009
Catholic Bishops of Pennsylvania issue statement on health care reform
HARRISBURG (October 13) - Health care reform was discussed at a meeting of Pennsylvania's Catholic Bishops on October 6, 2009. Together, they issue the following statement:
Our Catholic moral tradition teaches that every human being, from the moment of conception to natural death, has an innate dignity that entitles him or her to certain rights and protections. Included among these is the right to life and to have access to health care, which is essential to preserving human life and promoting human dignity. As the Catholic Bishops of Pennsylvania, we must frankly express our concerns that the health care reform proposals currently under review by the U.S. Congress do not yet guarantee these fundamental rights.
True health care reform must maintain longstanding public policies which restrict funding for abortion and respect the consciences of health care providers. The cost structures of the resulting plan must not impose excessive financial burdens on low and moderate-income individuals and families. Measures must be in place to safeguard the health of all of society, including the poor, the elderly, and immigrants. Legal immigrants and their family members must be allowed timely access to comprehensive and affordable health care coverage and an adequate safety net must be maintained for those who remain uncovered.
The Catholic community of Pennsylvania can be a strong and reliable partner in advancing health care reform; but as faith leaders, we cannot and will not support or urge the Catholic faithful to support reform that violates the Church's long held principles on life and dignity. We will work tirelessly to improve the legislation to reflect these essential priorities.
Health care is not just another issue for the Church or for a healthy society. It is a fundamental issue. Health care is a critical component of the Catholic Church's ministry. Every year, Pennsylvania's Catholic hospitals, nursing homes and home health agencies provide quality health care to millions. The Church itself is a major purchaser of health insurance for thousands of employees in our many agencies and institutions. In some cases, the Church is self-insured. The Catholic Church in Pennsylvania brings both strong convictions and everyday experience to the issue of health care reform.
This debate presents our country with a unique opportunity to improve the health care system for all, especially those who lack affordable coverage and decent care. We believe that health care reform legislation can be drafted to truly protect human life and dignity.
Catholics have been leading proponents of health care reform for many years in America. If a final health care reform bill does not have respect for life at all stages of development, respect for consciences, affordability and inclusion of all of society, the Bishops will be forced to oppose it. Therefore, we pray that critical shortcomings in the current proposals will be remedied.
The Pennsylvania Catholic Conference (PCC) is the public affairs arm of the Catholic Bishops and their dioceses in Pennsylvania. More information about the Bishops' position on health care reform and other issues is available at www.pacatholic.org.
# # #
CONTACT:
Amy B. Hill, APR
Director of Communications
PENNSYLVANIA CATHOLIC CONFERENCE
223 North Street
PO Box 2835
Harrisburg, PA 17105
717-238-9613
FAX 717-238-1473
www.pacatholic.org
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